Tag Archives: Prophet Muhammad

Wahy (Divine Revelation) and its True Nature

[By: Mufti Muhammad Shafi’i Uthmani (rahimahullah)]

Since  the  Holy  Qur’an  was  revealed  to  our  beloved  prophet Sayyidina  Muhammad  al-Mustafa  (sallallaahu alayhi wasallam) by  means  of  Wahy (revelation),  an  understanding  of  some  particulars  about  Wahy  is imperative  at the  very  outset.

The  need  for  Wahy

Every  Muslim  knows  that  Allah  Almighty  has  sent  man  into  this world  as  a  matter  of  test,  and  in  return  for  his  being  obligated  with certain  duties,  the  whole  universe  has  been  placed  at  his  service. 

For this  reason  man,  once  he  is  in  the  world,  must  do  two  things:

1. He  should  make  the  best  use  of  this  world,  and  of  things  created in  it.

2.  While  using  this  world  to  his  advantage,  he  should  keep  the injunctions  of  Allah  Almighty  in  sight  and  do  nothing  that  goes against  His  will  and  pleasure.

For  these  two  functions  man  needs  knowledge.  Therefore,  unless he  knows  the  reality  of  this  world,  the  properties  of  different  things and  the  manner  in  which  they  can  be  put  to  use,  he  cannot  use anything  in  this  world  to  his  advantage.  Likewise,  unless  and  until  he knows  the  will  of  Allah  Almighty  as  to  what  pleases  Him  and  what displeases  Him,  it  will  be  impossible  for  him  to  lead  a  life  in  line  with the  will  of  Allah  Almighty.

So  Allah  Almighty,  along  with  ‘the  creation  of  man,  has  created three  things  through  which  he  could  continue  receiving  knowledge  of the  above-mentioned matters  of  concern.  These  are:

1. Man’s  senses, that  is,  the  eyes,  the  ears,  the  nose,  the  mouth,  the hands  and  the  feet.

2.  The  reason.

3.  The  Wahy.

Consequently,  man  finds  out  many  things  through  his  senses, many  others  through  reason,  and  the  knowledge  of  things  he  cannot get  through  these  two  sources  are  bestowed  upon  him  through  Wahy.

The  arrangement  between  these  three  sources  of  knowledge  is  such that  each  one  has  its  limits,  and  a  particular  sphere  of  activity  beyond which  it  does  not  work.  In  natural  sequence,  the  knowledge  of  things man  collects  through  his  senses  cannot  be  deduced  through  bland reason.  For  instance,  you  know  by  seeing  a  wall  with  your  eyes  that  its colour  is  white.  But,  should  you  close  your  eyes  and  try  to  find  out  the colour  of  that  wall  on  the  sole  strength  of  your  reason,  this  will  then  be impossible.  Similarly,  the  knowledge  of  things  that  comes  through reason  cannot  be  discovered  by  senses  alone.  For  instance,  you  cannot find  out  as to  who  made  that  wall  by  simply  seeing  it  with  your  eyes  or touching  it  with  your  hands.  Not  at  all,  you  rather  need  reason  to arrive  at that  conclusion.

In  short,  reason  gives  no  guidance  as  far  as  the  five  senses  work efficiently,  and  when  the  five  senses  become  helpless,  reason  starts functioning.  But,  even  the  guidance  given  by  this  reason  is  not unlimited.  This  too  stops  at  a  certain  limit.  Then  there  are  things  the knowledge  of  which  can  neither  be  acquired  through  senses  nor through  reason.  For  instance,  to  find  out  about  this  very  wall,  as  to what  manner  of  its  use  will  please  Allah  Almighty  and  what  manner of  its  use  will  displease  Him,  is  possible  neither  through  senses  nor through  reason.  In  order  to  give  man  the  answer  to  such  questions,  the source  that  Allah  Almighty  has  prescribed  is  what  is  known  as  Wahy. And  the  method  it  follows  is  that  Allah  Almighty  selects  one  of  His servants,  ordains  him  as  His  messenger  and  to  him  He  reveals  His Word.  This  Word  is  Wahy.

This  makes  it  clear  that  Wahy  is  the  highest  source  of  knowledge for  man  which  offers  to  him  the  answer  to  questions  about  his  Life which  cannot  be  solved  by  means  of  reason  and  senses,  but,  he  still has  to  have  that  knowledge.  This  further  explains  that  reason  and perception  alone  are  not  enough  to  show  man  the  way.  It  is  rather  all the  more  necessary,  almost  inevitable,  that  the  Divine  Wahy  be  there for  his  guidance.  Since  Wahy is  basically  needed  where  reason  does  not work,  it  is,  therefore,  not  necessary  that  everything  communicated through  Wahy be  compulsively  comprehended  through  reason.  On  the contrary,  as  reason  is  no  help  in  finding  out  the  colour  of  some  object since  that  is  the  job  of  the  senses,  so  is  the  knowledge  of  many religious  beliefs,  the  gracious  giving  of  which  is  the  sole  prerogative  of Wahy  and  not  of  reason.  Furthermore,  trusting  reason  alone  for  their comprehension  is  not  sound  and  correct.

To  begin  with,  it  is  totally  senseless  to  discuss  the  issue  of  Wahy with  a  person  who,  God  forbid,  does  not  accept  the  very  existence  of God.  But,  for  a  person  who  believes  in  the  existence  of  Allah  Almighty and  has  faith  in  His  perfect  power,  it  is  not  at  all  difficult  to understand  that  Wahy is  a  rational  need,  that  it  is  possible  and  that  it is  there  for  real.  If  you  have  faith  in  the  fact  that  this  universe  has been  created  by  an  absolutely  powerful  entity,  He  is  the  One  who  has sent  man  down  here  to  accomplish  some  particular  mission,  how  then is  it  possible  to  imagine  that  He,  after  once  having  created  man,  would leave  him  off  in  total  darkness,  without  ever  telling  him  why  did  he come  into  this  world,  what  his  duties  were,  where  was  he  destined  to go  and  how  could  he  realize  the  purpose  of  his  life?  How  could  a person,  whose  sanity  is  still  there,  send  one  of  his  servants  on  a certain  trip  under  a  designated  mission  without  ever  telling  him  the purpose  of  the  trip  while  he  is  leaving,  nor  explaining  it  to  him  later  on through  some  message  as to  why  he  has  been  sent  out  there  and  what duties  he  is  supposed  to  carry  out  during  the  trip?  When  a  man  of ordinary  reason  cannot  do  something like  this,  how  can  something  like this  be  imagined  with  respect  to  the  most  Holy  Lord  of  the  Universe under  Whose  ultimate  wisdom  this  whole  system  of  the  universe  is functioning? After  all,  how  is  it  possible  that  the  Being,  that  did  create such  a  mind-boggling  system  composed  of  the  moon,  the  sun,  the  sky, the  earth,  the  stars  and  the  planets,  would  remain  unable  to  institute some  arrangement  of  communication  with  His  servants,  through which  human  beings  could  be  given  guidance  about  the  purpose  of their  lives?  If  there  is  ‘Iman  or  faith  in  the  ultimate  wisdom  of  Allah Almighty,  then  admitting  that  He  did  not  forsake  His  servants  in  the dark,  will  become  all  the  more  necessary;  rather  on  the  contrary,  He has  surely  instituted  some  regular  system  for  their  guidance.  And  so, this  very  regular  system  of  guidance  is  known  as  Wahy  (Revelation) and Risalah (Prophethood).

This  makes  it  crystal  clear  that  Wahy  is  not  only  a  religious  belief but  also  a  rational  need  the  rejection  of  which  amounts  to  a  rejection  of the  ultimate  wisdom  of  Allah  Almighty.

The  Modes  of  Descent

This  sacred  sequence  of  Wahy  (revelation)  and  Risalah (prophethood)  came  to  an  end  with  the  last  of  the  prophets, Muhammad  al-Mustafa (sallallaahu alayhi wasallam). Nevermore,  shall  Wahy  descend upon  any  man,  nor  there  is  need  for  it.  Wahy  used  to  come  to  the  Holy Prophet (sallallaahu alayhi wasallam) in  several  forms  and  modes.  In  a  hadith  from Sahih al-Bukhari,  Sayyidah  ‘A’ishah (radhiyallahu anha) says  that  Sayyidina Harith  ibn  Hisham  (radhiyallahu anhu)  once  asked  the  Holy  Prophet (sallallaahu alayhi wasallam) as  to  how  did  Wahy  come  to  him.  The  Holy  Prophet (sallallaahu alayhi wasallam) said that  ‘there  are  times  when  I  hear  something  like  the  chiming  of  bells and  this  mode  of  Wahy  is  the  hardest  on  me.  After  that,  when  this chime-sequence  ends,  that  which  has  been  said  by  the  sound  seems  to have  been  committed  to  my  memory.  And  there  are  times  when  the angel  appears  before  me  in  the  shape  of  a  man.’  (Sahih al-Bukhari  2/11)

As  regards  the  likening  of  the  sound  of  Wahy  to  the  sound  of  bells in  the  hadith  cited  above,  Shaykh  Muhyy  al-din  ibn  al-‘Arabi (rahimahullah) has explained  it  by  saying  that,  in  the  first  place,  the  sound  of  Wahy  is continuous  like  the  sound  of  a  bell  which  does  not  break  off  in between;  and  in  the  second  place,  when  the  bell  rings  continuously,  it generally  becomes  difficult  for  the  listener  to  determine  the  direction of  its  sound  because  its  sound  seems  to  be  coming  from  all  directions. And  the  Divine  Word  too  carries  with  it  the  distinction  that  it  has  no one  single  direction,  in  fact,  the  sound  gives  the  impression  of  being heard  from  all  directions.  A  correct  realization  of  this  phenomenon  is just  not  possible  without  auditory  experience,  however,  in  order  to bring  this  happening  closer  to  common  comprehension,  the  Holy Prophet (sallallaahu alayhi wasallam)  has  simply  likened  it  to  the  sound  of  bells.  (Fayd  al-Bari, 1/9,2011)

With  the  descent  of  Wahy in  this  mode,  the  Holy  Prophet (sallallaahu alayhi wasallam) came under  very  heavy  strain.  Sayyidah  ‘A’ishah (radhiyallahu anha) says  towards  the end  of  this  very  hadith  that  she  had  seen  the  coming  of  Wahy  to  him during  days  of  extreme  winter.  When  the  progression  of  Wahy ceased,  his  blessed  forehead  would  have  already  become  dripping-wet inspite  of  the  chilly  weather.  In  yet  another  narration,  Sayyidah ‘A’ishah (radhiyallahu anha) relates:  When  Wahy  came  to  him,  his  breath  would seem  to  stop,  the  radiant  face  would  change  —  turning  pale  like  the branch  of  a  date  palm,  the  front  teeth  would  shiver  from  cold  and  he would  perspire  so  much  that  its  drops  would  roll  like  pearls.  (A1-Itqan, 1/46)

On  occasions,  so  much  intensity  would  be  generated  in  this  state  of Wahy  that  the  animal  he  would  be  riding  at  that  time  would  sit  down, wilting  under  his  weight.  Once,  when  he  was  resting  his  blessed  head on  the  lap  of  Sayyidna  Zayd  ibn  Thabit  (radhiyallahu anhu) there  started  the descent  of  Wahy in  that  very  posture.  This  released  so  much  weight  on Sayyidna  Zayd’s  thigh  that  it  seemed  to  break.  (Zad al-Ma’ad, 1/18,19)

There  were  times  when  a  low-volumed  sound  of  this  Wahy  was sensed  by  others  as  well.  Sayyidna  ‘Umar (radhiyallahu anhu) says:  When  Wahy came  to  him,  a  sound  somewhat  similar  to  the  buzzing  of  honey-bees could  be  heard  close  to  his  most  bright  face.  (Tabwib  Musnad  Ahmad,  Kitab al-Sirah  al-Nabaviyah, 20/212)

Under  the  second  mode  of  Wahy, an  angel  would  come  to  him  in some  human  form  and  deliver  Allah’s  message.  Generally,  on  such occasions,  Sayyidna  Jibra’il (alayhissalaam) used  to  come  to  him  in  the  form  of Sayyidna  Dihyah  al-Kalbi (radhiyallahu anhu).  Certainly,  at  other  times,  he  has come  in  other  forms  as  well.  In  any  case,  this  mode  of  the  coming  of  Wahy  when  it  was  brought  by  Sayyidna  Jibra’il (radhiyallahu anhu)  appearing  in human  form, was  the  easiest  on  the  Holy  Prophet .  (Al-Itqan, 1/46)

The  third  mode  of  the  coming  of  Wahy  used  to  be  that Sayyidna  Jibra’il  (alayhissalaam)  would  appear  as  he  was,  without  having taken  on  the  shape  of  a  man.  But  this  has  happened  only  thrice  in  his entire  life-time.  First  of  all,  it  was  when  the  Holy  Prophet (sallallaahu alayhi wasallam) had  himself wished  to  see  him  in  his  real  form  and  shape.  The  second time,  it  was  in  the  Me’raj  (the Ascent  to  Heaven),  and  the  third  time  it was  at Ajyad  in  Makkah  al-Mukarramah during  the  very  early  days  of prophethood.  The  first  two  happenings  stand  proved  authentically, however,  the  last  one  suffers  from  weak  chains  of  authority  and  is, therefore.  doubtful. ( )

The  fourth  mode  is  distinguished by  a  direct,  non-intermediary, two-way  conversation  with  Allah  Almighty.  This  honour  was  bestowed upon  the  Holy  Prophet (sallallaahu alayhi wasallam) only  once,  that  is,  in  Mi’raj,  while awake.  In  addition  to  that,  once  it  was  in  a  dream  as  well  that  he  was in  a  conversing  situation  with  Allah  Almighty.

Under  the  fifth  mode  of  Wahy,  it  so  happened  that  Sayyidna Jibra’il (alayhissalaam) would,  without  appearing  physically  In  any  form whatsoever,  let  some  words  of  the  message  fall  into  his  heart.  This  is technically  known  as  nafth  fi al-rau’:  blowing  into  the  heart. (Ibid)

False Allegation: Prophet Muhammad (sallallaahu alaihi wasallam) brutally killed Banu Qurayza

The claim by enemies of Islam is often made:

Mohammed’s bloodthirsty slaughter of the Jews at Banu Qurayza, leaving only the women and children to be sold into slavery shows Islam is false and Muhammad was a warlord
from Abu Da’ud

Narrated Atiyyah al-Qurazi:
I was among the captives of Banu Qurayza. They (Mohammed’s followers) examined us, and those who had begun to grow (pubic) hair were killed, and those who had not were not killed. I was among those who had not grown hair.

Response:

Ok lets look at this incident, which is quite often used as an example by Islam-haters of Prophet Muhammad (Sallallaahu alaihi wasallam) being a butcher.
Rather then the anti islamic sites, let us look at the true historical context behind the incident.

At the beginning of the seventh century A.D., there were three Jewish tribes living in Madinah (Yathrib). They were Banu Qainuka’a, Banu Nadhir and Banu Qurayza. All three tribes were rich and powerful, and also, they were more civilized than the Arabs. Whereas the Arabs were all farmers, the Jews were the entrepreneurs of industry, business and commerce in Arabia, and they controlled the economic life of Madinah (Yathrib). The two Arab tribes – Aus and Khazraj – were debt-ridden to the Jews perennially.

The migration of Prophet Muhammad (sallallaahu alaihi wasallam), from Makkah to Madinah (then Yathrib), brought him into contact with the Jews for the first time. At the beginning they were friendly to him. He granted them the famous Charter of Madinah, and they acknowledged him the ruler of their city, and agreed to abide by his decisions in all disputes.

They also agreed to defend the city in the event of an invasion by an enemy.

But, unfortunately, this friendship did not last long. It soon became obvious that the Jews had given their friendship to Prophet Muhammad (sallallaahu alaihi wasallam) with many reservations. In their own interest, they ought to have acted their part of the agreement faithfully but they did not. For this change in their attitude, there were many reasons, among them:

1. When the Prophet Muhammad (sallallaahu alaihi wasallam) arrived in Madinah, he reformed the life of whoever became a Muslim. He taught them to be temperate and moderate in everything, and taught them the value of discipline in life. They stopped drinking and gambling both of which were the causes of their ruin in the past; and they gave up taking loans at high rates of interest from the Jews. When the Arabs stopped taking loans and paying interest on them, a rich source of revenue suddenly dried up for the Jews, and they bitterly resented this. They could now see that their grip on the economic life of Madinah was beginning to loosen.

2. The Jews also realized that Islam was an enemy of the system of exploitation, and of the capitalist system. They began to see Islam as a threat to their economic interests.

3. The Jewish priests hated Prophet Muhammad (sallallaahu alaihi wasallam) as much as the Jewish money-lenders. He had shown to the Jews how their priest followed deviant interpretations of their scriptures, and how they distorted their text. The priests, on their part, tried to convince their flocks that Prophet Muhammad (Sallallaahu alaihi wasallam)did not have knowledge of their scriptures, and they tried to point out to them the “errors” in the Qur’an.

The Jews also believed that they were safe only as long as the two Arab tribes of Madinah, the Aus and the Khazraj, were fighting against each other. Peace between the Aus and the Khazraj, they thought, would pose a threat to their survival in Arabia. For this reason, they were always fomenting trouble between them.

Of the three Jewish tribes of Madinah, the Banu Qainuka’a and the Banu Nadhir had already been expelled after the battles of Badr and Uhud respectively, and they had left with all their baggage, and herds of animals, and had resettled in Khyber.

The third and the last tribe of the Jews in Madinah was the Banu Qurayza. According to the terms of the Charter of Madinah, it was their duty to take an active part in defending the city during the siege of A.D. 627. But not only they did not contribute any men or materials during the siege but were actually caught conspiring with the enemy to compass the destruction of the Muslims. Some Jews even attacked a house in which many Muslim women and children had taken refuge as it was considered a safer place for them than their own houses.

Between the pagans of Makkah and the Jews of Madinah, the Muslims would have been massacred. It was only the presence of mind of Prophet Muhammad (sallallaahu alaihi wasallam) that averted such a disaster.

R.V.C. Bodley writes:

The Jews were not at first inclined to listen to Abu Sufyan’s proposal (to attack Muslims from the rear), but after a while they compromised and agreed to betray the Moslems when the time seemed opportune. (The Messenger – the Life of Mohammed)

The reason for the campaign goes back to Banu Qurayzah’s breaking of the treaty between themselves and the Prophet (sallallaahu alaihi wasallam). This has been proved from different reports which, when taken together, could be used as valid evidence. Huyayy ibn Akhtab al Nadari incited them to break the treaty at a critical time when the Muslims were being besieged by 10,000 warriors from the various tribes. There is a strong report that the Prophet (sallallaahu alaihi wasallam) sent al Zubayr ibn al Awwam (radhiyallahu anhu) to check on Banu Qurayzah, then he sent Sad ibn Mu’adh, Sa’d ibn ‘Ubadah, Abd Allah ibn Rawahah and Khawwat ibn Jubayr (radhiyallahu anhuma)to check whether the rumors about the treachery of Banu Qurayzah were true. These four confirmed the rumors, and this news distressed the Muslims.

Ibn Ishaq gave a detailed report — without isnad — of the treachery of Banu Qurayzah and their breaking of the treaty. Most of the Seerah writers also reported it without isnad

Musa ibn ‘Uqbah mentions — also without isnad — that Qurayzah asked Huyayy ibn Akhtab to take 90 men from the nobles of Quraysh and Ghatafan as hostages, so the Quraysh would not leave Madinah before they had destroyed the Muslims. Huyayy agreed to that, so they announced their breaking of the treaty.

The conduct of the Jews during the siege of Madinah was high treason against the State.

Therefore, when the confederate army broke up and the danger to Madinah was averted, the Muslims turned their attention to them.

The Jews shut themselves up in their forts and the Muslims besieged them. But some days later, they requested the Prophet (sallallaahu alaihi wasallam) to raise the siege, and agreed to refer the dispute to arbitration.

The Prophet (sallallaahu alaihi wasallam)allowed the Jews to choose their own arbitrator. Here they made a very costly blunder. They should have chosen Prophet  Muhammad (sallallaahu alaihi wasallam) himself – the embodiment of mercy – to be their judge. If they had, he would have allowed them to depart from Madinah with their baggage and their animals, and the incident would have been closed.

But the Jews didn’t choose the Prophet Muhammad (sallallaahu alaihi wasallam) as their judge. Instead, they chose Sa’ad ibn Muadh, the leader of their former allies, the Aus. Sa’ad was a man who was utterly reckless with life – his own as well as that of others.

Sa’ad had received a mortal wound during the battle of the Trench, and in fact died soon after he had passed judgment on the fate of the Jews. HE declared treason to be an unpardonable offense, and his verdict was inexorable. He invoked the Torah, the Scripture of the Jews, and sentenced all men to death, and women and children to slavery.

The number of WARRIORS who were executed was 400. Three of Banu Qurayzah were spared because they entered Islam and they kept their wealth; three others may have been spared because they were protected by some of the companions because of their loyalty to the treaty during the siege. There are many reports dealing with this, but they cannot be taken as valid evidence. The prisoners were detained in the house of Bint al Harith.

Only one of their women was killed, she had killed one of the companions — Khalid ibn Suwayd(radhiyallahu anhu) — by dropping a millstone on him. Boys below the age of puberty were released.

Behold the evidence:

Saheeh Bukhari
Volume 5, Book 58, Number 148:
Narrated Abu Said Al-Khudri:
Some people (i.e. the Jews of Bani bin Quraiza) agreed to accept the verdict of Sa’d bin Muadh so the Prophet sent for him (i.e. Sad bin Muadh). He came riding a donkey, and when he approached the Mosque, the Prophet (sallallaahu alaihi wadallam) said, “Get up for the best amongst you.” or said, “Get up for your chief.” Then the Prophet said, “O S’ad! These people have agreed to accept your verdict.” S’ad said, “I judge that their WARRIORS should be killed and their children and women should be taken as captives.” The Prophet said, “You have given a judgment similar to Allah’s Judgment (or the King’s judgment).”

Volume 4, Book 52, Number 280:
Narrated Abu Sa’id Al-Khudri:
When the tribe of Bani Quraiza was ready to accept S’ad’s judgment, Allah’s Apostle sent for S’ad who was near to him. S’ad came, riding a donkey and when he came near, Allah’s Apostle said (to the Ansar), “Stand up for your leader.” Then S’ad came and sat beside Allah’s Apostle who said to him. “These people are ready to accept your judgment.” S’ad said, “I give the judgment that their WARRIORS should be killed and their children and women should be taken as prisoners.” The Prophet then remarked, “O Sad! You have judged amongst them with (or similar to) the judgment of the King Allah.”

Volume 5, Book 59, Number 447:
Narrated Abu Said Al-Khudri:
The people of (Banu) Quraiza agreed to accept the verdict of S’ad bin Mu’adh. So the Prophet sent for S’ad, and the latter came (riding) a donkey and when he approached the Mosque, the Prophet said to the Ansar, “Get up for your chief or for the best among you.” Then the Prophet said (to S’ad).” These (i.e. Banu Quraiza) have agreed to accept your verdict.” S’ad said, “Kill their WARRIORS and take their offspring as captives, “On that the Prophet said, “You have judged according to Allah’s Judgment,” or said, “according to the King’s judgment.”

Volume 8, Book 74, Number 278:
Narrated Abu Said:
The people of (the tribe of) Quraiza agreed upon to accept the verdict of Sa’d. The Prophet sent for him (Sa’d) and he came.

The Prophet said (to those people), “Get up for your chief or the best among you!” Sa’d sat beside the Prophet and the Prophet said (to him), “These people have agreed to accept your verdict.” Sa’d said, “So I give my judgment that their WARRIORS should be killed and their women and children should be taken as captives.” The Prophet said, “You have judged according to the King’s (Allah’s) judgment.” (See Hadith No. 447, Vol. 5)

As for the others:

The siege continued for twenty-five days, during which the Muslims allowed the Jews who had refused to betray the Prophet (peace be upon him) during the Battle of the Ditch to leave and go wherever they wished as a reward for their faithfulness.
(Muhammad Al Ghazali, Fiqh-Us-Seerah: Understanding the Life of Prophet Muhammad (PBUH), International Islamic Publishing House, p346)

The severe punishments were only given because of the acts of high treason which Banu Qurayzah committed when they betrayed the Muslims and broke the treaty, instead of participating with them in defending Madinah, in accordance with the treaty between the two sides. In this day and age, nations still execute traitors who cooperate with the enemy.

The punishment of Banu Qurayzah fitted their crime, because they had exposed the Muslims to the threat of being killed, their wealth to the threat of being seized, and their women and children to the threat of being taken prisoner; therefore, their punishment was a fitting recompense. Fact is Prophet Muhammad (sallallaahu alaihi wasallam) was not even the one who gave the order for the people to be killed, the decision was made by the arbitrator who the Jews themselves chose. He applied their own law on them, from the Torah. There is no need to avoid historical facts or to deny authentic reports.

Summary:

They broke a treaty which was agreed between both parties to defend the state of Madinah. They were residents of Madinah and they plotted against other residents of Madinah, clearly violating the treaty they agreed to. Hence it was treason. They plotted against the defending Muslim forces and formed alliances with the enemy. They accepted the verdict because they were guilty.

In the Battle of the Trenches, the Madinan Jews had made a secret alliance with the superior Makkan forces. They planned a rear attack. When the Prophet Muhammad (sallallaahu alaihi wasallam) found out about this plot, he took the essential action both politically and for the sake of justice to punish the great betrayal. Its quite clear that if someone agrees to defend you but then betray you, this is a crime.

They didnt physically attack the Muslims because the Muslims discovered their plan. According to anti-islamist logic, action against them would only be justified if there plan worked?? bearing in mind they were going to attack the Muslims from the rear, that would mean all the Muslims would be killed and there would be no one left to administer the punishment for the Jews betrayal. The correct action was taken just in the nick of time.

The historical account is recorded by the people who were there at the time, even the hadith used to form attacks on Islam was recorded by someone who was one of the Jews at the time. It is as accurate as you can get, one thing that you can’t hold against Islam is the degree to which history has been recorded. People against Islam have been using it for years to base there attacks on Islam, so its a bit rich when people now try and claim the historical account is pro Muslim. They think its reliable when they want, and then they claim it aint when it proves there allegations are false

It is certainly more reliable then the evidence presented by anti islamists, which is a mish-mash of conjecture and a re hash of historical events from a number of anti -islamic sites all of whom i have visited. Half quoting hadiths and not giving the full context is there speciality, and obviously someone who is not exposed to the whole truth will be easily swayed. Its simple, the predetermined agenda of all these sites is that Muhammad was a butcher who wanted power, and Islam is false. They then interpret any hadith, historical incident or Quranic verse to fit this hypothesis. When you get down to the nitty gritty and look at each of the incidents which are cited as evidence, you find that they are all twisted and based on falsehoods.

Salafism and Barelwism- Two Deviants at two opposite ends of extremes

[By Maulana Ahmad Sadeq Desai d.b]

Two mutant accretions  which have  become  attached  to  Islam  in these  times  are  the  two  deviant groups of  Bid’ah, viz.,  the Barelwi grave-worshippers  and  the  Salafi worshippers  of the  nafs.  Both these  groups are  extremists, having  veered sharply  off  from  Siraatul  Mustaqeem  (the  Straight  Path of the  Qur’aan  and  Sunnah). Both  groups are  guilty  of  ghulu’  fid-deen  (excess committed  in the Deen).  All  types  of ghulu’  fid-deen  are  haraam  and  destructive. The  Qur’aan  Majeed prohibits excesses. Allah Ta’ala says: 

“O  People  of the  Kitaab! Do  not  commit  ghulu‘  (excess)  in   your  Deen  and  do  not  speak about  Allah,  but  the  Haqq  (truth).”   (Qur’an – 4:171)

  Bid’ah  and  Ghulu’  were  common  acts  of deviation  perpetrated by  the  Yahood  (Jews)  and  Nasaara (Christians). Whenever  a  Muslim  veers off  from  the  straight  path of  the  Sunnah, he  emulates the example  of the  Ahl-e-Kitaab  in their practise  of ghulu’  fid-deen. Just  as the  Jews  and  Christians committed ghulu’ in abundance, so do the two deviant Barelwi and Salafi sects.

 While  the  Ahl-e-Kitaab  committed  excesses  in  their religions in different  ways,  they  differed in  their attitudes.  The  ghulu’  of  the  Yahood  was the  product  of their extreme  disrespect  for the  Ambiyaa while  the  ghulu’  of the  Nasaara  was  the  consequence  of their  extreme  veneration  for their Nabi (Nabi Isaa  –  alayhis salaam). The  Ghulu’  of  the  Yahood  led  them  to  murder  the Ambiyaa  (alayhimus salaam). In  contrast,  the ghulu’  of the  Nasaara  led  them  to  elevate  Nabi Isaa (alayhis salaam)  and even his mother, Hadhrat Maryam (alayhas salaam) to the level of gods and beings of worship. 

Yahood And Nasara 

In  our time,  the  Salafis resemble  the Yahood  and  the  Barelwis are  the  specimen of the  Nasaara.  The Salafis are  totally  barren  –  spiritually  dry  to  the  point  of  vulgarity.  They  are  rude,  crude  and  even cruel in their  attitude. They  lack  respect  for  the  illustrious personalities  of Islam,  especially  for  the great  Salf-e-Saaliheen,  viz.,  the Fuqaha-e-Mujtahideen  who  were  the  Students  of  the  noble Sahaabah. Not  only  are they  crude  and  disrespectful,  but  they  are  also  devious, for when they discuss with  the Ulama  of  the  Ahlus Sunnah  or they  speak in public,  they  guard  their tongues. They deviously  praise  the  Fuqaha of  the  Math-habs  while  subtly  negating  the  Waajib  Shar’i concept  of Taqleed. However,  in their  private  discussions  or  when  conversing  with ignorant  members  of  the Ahlus Sunnah, they  mercilessly  and  rudely  condemn  the  great  Imaams.  Thus, they  are  like  the  Jews who murdered the  Ambiyaa (alayhimus salaam)  despite  their  overt  acknowledgement  of  the Nubuwwat  of Allah’s Messengers. The  only  difference  between  the  Salafi deviates and  the  Jewish murderers  of  the  Ambiyaa  (alayhimus  salaam)  is  that  the  crimes  of  the two groups are  committed in different  planes.  The  Yahood  physically  murdered  the  Ambiyaa  (alayhimus  salaam). The  Salafis spiritually  murder  the  Rasool (sallallahu  alayhi wasallam)  by  negating  most  deviously  the  Sunnah  of Nabi-e-Kareem  (sallallahu  alayhi  wasallam).  Those  who  are  not  prepared to  submit  to  the  Fuqaha  – the illustrious Students of the Sahaabah – are denying and killing the Sunnah by shaitaani deception.

The Sahaabah (radhiyallahu anhum) 

It should  be  well  understood  that  the  Sunnah  is  inextricably  interwoven with  the life and  teaching  of the Sahaabah.  The  Sahaabah  handed the  Sunnah  most  meticulously  by  way  of practical  example and teaching  to  the  Taabi-een  who  constituted  the first  group  of  Aimmah-e-Mujtahideen  in the  Ummah after  the  Sahaabah. Thus,  obedience  to  these  great  Scholars and  Ulama among  the  Taabi-een is pure obedience  to  the  Sahaabah, which  in turn  is  the  Waajib  obedience  of the  Rasool  (sallallahu  alayhi wasallam). 

When the  Qur’aan  and  Hadith  are  subjected  to  personal opinion  or  the  opinions and  interpretations of a  single  Aalim  appearing  on  the  Islamic scene  a thousand  years  after  the  Sahaabah, are  accepted as ‘Wahi’  and  the  final  word  of rectitude  in preference  to  the  interpretations and  rulings of those who had  acquired  their  Ilm  (Knowledge)  from  the Sahaabah, it  is pure  deviation  (dhalaal) and rejection  of the  Sunnah  of  the  Sahaabah. Such people  have  no  right  to  call  themselves  the  Ahlus Sunnah Wal Jama’ah. Their claim is palpably baseless.

Barelwi’s 

The  other  extremity  of  the  disease  of ghulu’  is  the  Barelwi  sect.  While these  people  purport  to  follow the Sahaabah  and  overtly  proclaim  themselves  as  followers  of  the  Math-habs, they  are  bereft  of  the Aqeedah  (Belief)  propagated by  the  Math-habs  of the  Ahlus Sunnah. Their adherence  to  the  Mathhabs relates  to  only  the external dimension, i.e. to  Fiqh, and  that  too, partially. They  commit wholesale Bid’ah  (innovation). They  destroy  their concept  of Tauheed with a number  of beliefs  of shirk. They  perpetrate  acts  of grave-worship. They  elevate  the  Nabi  (sallallahu  alayhi wasallam)  and the Auliyaa  (rahmatullah  alayhim)  to  the  pedestal  of Godhood. In  their  excessive  veneration  they resemble the  Nasaara  who  deify  Hadhrat Isaa (alayhis  salaam)  and  his noble  Mother,  Hadhrat Maryam (alayhas salaam).

  Muslims  should  beware  of  both these  mutant  groups.  They  are  astray.  They  have  left  the  Path  of the Ahlus Sunnah  Wal Jama’ah.  Inspite  of their  deviation,  they  dub  themselves,  Ahlus  Sunnah  and  Sunni. But, their claims are false. 

Features 
The salient features or symptoms of their spiritual diseases are: 

The  Salafis reject  the  four  Math-habs;  they  lack  taqwa;  they  are  disrespectful,  their Salaat is absolutely  devoid  of  khushu’;  they  fiddle profusely  in their Salaat;  they  are  unable  to  stand motionless  in  their Salaat;  they  sway  to  and  from  in their Salaat;  they  are  obsessed  with  obedience to the views of Ibn Taimiyyah and the modernist Al-Albaani.

  The  Barelwis  prostrate  to  the  graves  of the  Auliyaa;  they  make  tawaaf  of  the graves;  they  decorate the graves  with expensive  quilts  and  sheets, they  practise  meelad, urs,  etc.;  they  believe  in  the omnipresence  of  the  Rasool (sallallahu  alayhi  wasallam);  their  headquarters  are  the graveyards where they erect mausolea (tombs) for generation of financial income.

HAAZIR-NAAZIR

  The  opposite  poles  of these  two  deviant  groups  is  their diverging  beliefs regarding  the  attributes  of omnipresence.  The  Salafis  have  stripped Allah  Ta’ala  of His Attribute  of  Omnipresence  and  have assigned Him  into  a specified section  of created space. In  stark  contrast  to  this evil  concept  of the Salafis, the  evil  belief  of  the Barelwis  have  bestowed  the  attribute  of  omnipresence  to  Rasulullah (sallallahu  alayhi  wasallam). While not  negating  the  Omnipresence  of Allah  Ta’ala, the  Barelwis commit  shirk  in this  Divine  Attribute, by  their  shirki bestowal  of the  Attribute  to  our Nabi (sallallahu alayhi wasallam). 

WASEELAH

Waseelah literally means medium. Waseelah has different meanings according to the different sects. According to the Ahlus Sunnah, the meaning of waseelah when supplicating, i.e. making Dua to Allah Ta’ala, is to petition Allah Ta’ala for one’s needs and to tender the medium of a Nabi or a Wali or even the medium of one’s own pious deeds. Example:
“O Allah! Accept my dua through the waseelah of Rasulullah (sallallahu alayhi wasallam) – or through the medium of a certain amal-e-saalih which I had rendered solely for Your pleasure.”

In this type of waseelah, the dua is made directly to Allah Ta’ala, not to the Nabi, etc. It is not permissible to supplicate to any being besides Allah Ta’ala. To make dua to any being besides Allah Ta’ala is shirk in terms of the Shariah.

According to the Salafi extremists, supplicating in this way is not permissible. Even this form of waseelah in which the supplication is made directly to Allah Ta’ala, is considered shirk by the Salafis. According to the Barelwi Bid’atis, it is compulsory to make dua directly to Rasulullah (sallallahu alayhi wasallam) or to the Wali in the grave. Since Dargah-Puja (or worship of the graves of the saints) forms an integral part of the Aqeedah of the Qabar Pujaari sect, they consider it imperative to make dua to Rasulullah (sallallahu alayhi wasallam) or to the Auliya in their graves.

THEIR EXTREMISM

From these two issues, viz. the Haazir-Naazir and the Waseelah questions, it will be seen that both these groups have strayed far from the Moderate Path of the Ahlus Sunnah Wal Jama’ah. While the one group negates Omnipresence for Allah Ta’ala, the other sect ascribes it to even created brings. While the one group of Bid’atis (the Salafis) refute waseelah in even its lawful form, the other group of Bid’atis (the Barelwis) go to the opposite extreme of developing it into a concept of shirk whereby divinity is conferred to Rasulullah (sallallahu alayhi wasallam) and the Auliya. In this deviation, they have fallen into the same trap as the Christian and other peopleof shirk.

Besides the clarity of Shar’i proofs for the views of the Ahlus Sunnah Wal Jama’ah, commonsense will acknowledge the simple and convincing reasoning of those who ascribe to the Middle Path of the Deen.

Beliefs cannot be based on weird concoctions of the minds of people. Beliefs require absolute Qur’aanic and Hadith facts and proofs. No shaitaani analogical reasoning is valid for any deduction of masaa-il, leave alone beliefs.

May  Allah  Ta’ala  save  Muslims from  the  evil  and  ruin  of dhalaal (deviation).

BEAUTY OF ISLAM’S RULE ON RACISM

image

Racism is one of the most ruthless and problematic aspect of Human
Behaviour.

Racism is basically a feeling of Superiority of that one feel over
another, Who is of different Ethnicity and colour, The Dictionary defines racism as ”Discriminatory” behaviour towards member of other
races, So friends, how does Islam view racism??

The Holy Qur’an itself cuts the very roots of racism in these words:

”O Mankind! It is we (Allah) who created you out of a pair and it is we who have made you into nations as tribe, so that you may recognise each other (not that you despise earth’s other) Verily, the most noblest of you in the sight of Allah is the most righteous amongst you” (Surah 49: verse
13)

Alhamdulillah, Islam promotes absolute unity among all races, The prophet Muhammad Sallallaahu Alaihi Wasallam said:

”Allah doesn’t look at your Shapes or Colour Rather, Allah looks at your hearts (intentions) and deeds”(Bukhari)

Thus, we can see that Islam is Antidote to racism,

No ”Chosen People”
No ”Caste System”
No ”Gentiles” Nothing,

Its Common Sense that we all are Childrens of Adam Alaihissalaam irrespective of our Colours and Ethnicity but still other religions had divided its people into caste systems, untouchables, tribe wise etc,many people converted to Islam because of such Human-friendly rules,this again proves that Islam is the religion of TRUTH and HAQQ.

In His Last Khutbah (Sermon) Our Master Nabi e Kareem Prophet Muhammad e Mustafa Sallallaahu Alaihi Wasallam Declared: ”An Arab has no superiority over a Non Arab and Non Arab has no superiority over an Arab, also a white has no superiority over black, nor black has superiority over a white except by piety and good deeds (Musnad Ahmed 411/5)

SUBHAN ALLAH!!!